Secondly Nay stop Friend said the Judge keep the other Eleven to thy self that one is sufficient I think of this sometimes when writing Did I ever Question worthy Sir whether ever God made or impos'd Forms of Psalms that you tell me were used in the Temple No sure I thought Singing and Praying had been distinct Duties Else some distinguish where is no difference God made these Forms under the Law and reinforced them in the New Testament without his Institution the thing had been an Abomination as would have been once Circumcision and the Passover and now Baptism and the Lords Supper without this You urge 2 Cron. 29.30 I Answer we doubt not but the Church may require what God hath Commanded for it is there said All was done by the Commandment of the King from the Mouth of the Lord Chap. 31.25 The Writer of the Lamentations was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore what Jeremy did he did from God As what the Apostles did they did from Christ who in his 40 Days Conversing with them after his Resurrection taught them the things pertaining to the Kingdom of God that is the Government of the Church Jeremiah required the People to use Scripture The Lamentations Therefore what I know not who may make Prayers and broken ones too for them who have a readiness to express themselves to God as occasion is I will not say the Argument taken from the Lamentations look's like a lamentable Argument it is not Grave enough in it self and therefore not fit to be written to so Grave a Man For 1 Bar. 14.15 I am so much a Protestant and so little a Papist that I slight it We can no more know the Mind of God by the Practise of the Jews than the Mind of Christ by the Practise of the Papist or some others who would take it ill to be named with them God's mind is my enquiry not their practise Forms of Prayer came from Babylon say you you shall have it say I. The reading Apocraphal Books in Churches Hooker in his Eccles. Pol. could hardly forbear Censureing it I think it was one of the most Devilish designs Satan ever had to clap those Books at the end of the Old Testament to ridicule the whole To say nothing of the Book of Tobit or Esdras which Bellarmin would hardly undertake to plead for I stick not to say of the admired Book of Wisdom said by some to be so much like Inspir'd Writings That the Author was a grand R who tells us of Solomon's Prayer to God that he might Govern according to the Example of David his Father Must the Writings of Philo a Jew written after the Jews were unchurched an unbelieveing lying Prophet be read with Canonical Scripture and as Lessons Let us bring in George Fox's Journal next I could say much of the Book Bar. you cite were it convenient You urge Dan. 3. Ergo What Men must pray not read and that according to the Ability God gives would be a better Consequence than what it is brought for 136 Psalm you urge I say It was a Psalm and for your Te Deum keep us this day without Sin had need be well qualified to keep Men from Quakerist Dotages about a Sinless State 2 Cron. 5.3 Proves not it was the same Psalm If it were it proves nothing to our Argument much less 7 Chap. 3. Did David never say but in that Psalm For he is good and his mercy endureth for ever 20 Chap. 21. The Argument is ejusdem farinae so Ezra 3.11 Your Opinion is only asserted by a common Saying not proved If it were no more would follow but this that the same Psalm may be often sung which no Man denies Numb 10.35 compared by you with 163 Psalm 8. Induceth me to think they used not the same Words but some and the other place proves it 2 Cron. 6.41 The use of a Sentence or two upon extraordinary occasions appointed by God will not prove the use of Set Solemn many Prayers in all Publick Administrations appointed by Men. The Jews never had a Liturgy the Book of Psalms was hardly ever pleaded in this Argument by the Old Famous Advocates for the Church of England but by some late and less judicious Writers I remember I have heard that Bishop Andrews was about to Print in Oxon a Liturgy of the Jews to prove they had one under the Law but it was stopt from going to the Press being proved to be made by them since their Apostacy Of all Men under Heaven none care to go to the present Jews for a Pattern of Worship unless such as love indecency and disorder instead of the contrary so much talkt of What you write of Schism 1 wonder at what Church invite and call you me to Is not the present Church Scismatical according to some Men But I will not harp on that String Will you stand to Mr. Hales's Determination of Schism of whose Opinion I am And therefore believe the now called but falsly so Church of England is a notorious Schismatical one from the Old one in Doctrine Discipline and Manners They are alike in imposing unnecessary things suspiciously evil if not really so which Paul would not do on them he knew could not comply Schism doth not signifie primarily by Paul any Separation from a Church but Heats and Uselesness in it for the Corinthians did not erect Altar against Altar Saith Paul That there be no schism in the body but that the members take care one of another That Minister who Preacheth not in season and out of season is a Schismatick while Preaching against Schism Members of a Church that are not forward for acts of Piety and Charity are Schismaticks Alienation of Affection was condemned by Paul What you mean by plainly and positively a Sin I am not sure What if it be so by Consequence What if I have a doubtful Conscience about it Must I be Damned to obey the Church In short The Apostles Rule is this Let us judge one another no more bear with the infirmities of the weak Despise not him that eateth not Rom 14. No Church on Earth can take me off this Rule whatever Church command◠me otherwise commands me contrary to the Law of Christ by Paul and whom I must obey judge you With you no Kneeling no Sacrament no Cross no Baptism The the Salvation of Infants without Baptism be foolishly I confess questioned Yet run a risk rather than part with a Ceremony Good God what madness doth Superstition bring Men to If the most Religious Man in the Parish cannot kneel he must go without the Lords-Supper all his Days and be Excommunicated and Imprisoned too How shall I Curse whom God hath Blessed Could even a wicked Balaam say as bad as he was These wicked wicked Proceedings against Brethren prove your Church Schismatical or Schism maker with a vengeance Not to name what Ames in his Fresh Suit Gelaspee in his English Popish Ceremonies say with
full of Indignation against them c. Another Shooe-maker after he had been a Preacher Thirty Years Prints a Funeral Sermon and there we are told how the Devil winkt with one Eye on the Good Woman O said she That I could but see a Troop of Angels in they came and it was a lovely sight Well we have the Epitaph for her But as to she or any other that shall attend upon his Call shall live and Reign with Christ and that is best of all To She is the Nominative Case to the Verb. On he goes Our Friend Lazarus sleepeth was the Text John 11.11 He begins with the Story of Latimor before K. Edward Beware of Covetousness Named three times Change the Subject What is that beware of Death He chargeth a Neighbour for saying Regeneration was a believing the Gospel so as to obey it If so it will follow says he That every Man hath naturally something of God in him Transubstantiation say I. That it is the Power of Man to turn himself to God Purgatory say I yet such Men have been our Lords and Masters and it was an honour to come into their Pulpits Well another Neighbour of his a Weaver after he was a Preacher perhaps as long hath Written a Book against the Anabaptist proving out of the third of Mat. 5.3 Infant Baptism For he said truly Old Baxters Arguments could not convince him and therefore he would go on a New Bottom In this New excellent piece we are told that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if we should say that bene comes from benefacio and a Multitude of such Notions Well John baptis'd Infants All went out Infants the trees When I told him John Preacht to the all and the trees Did he Preach to Infants Yes said he that he did I will believe the Word of God say what you will Did You ever Preach to them said I Whether I did or no said he is not the question but what I should do c. So I left him In that Book in the Preface he brings in this Objection But many Learned Men urge not this Scripture for Infant Baptism He Answers either those Learned Men are alive or dead If alive let them plead for themselves If dead they are either in Heaven or in Hell If in Heaven they are of my Opinion now If in Hell I care not what their Opinion is for all their Learning c. What shall we think of such Fellows who spoil a good Cause I remember when a Boy I heard one Trade so an Expound Countenance for Continuance which marr'd the sense I wonder said Dr. Featly long since That our Pillars and Posts did not swet in which was On such a Day such a Taylor Preacht and such a Waterman Expounded Weâ—l perhaps by this time some High Church-men will cry out You see what is the Fruit of your Liberty Pray my Masters Consider not only how Arminians swarm among you but Socinians and Deist Who of ours turn Socinians The last time save one I heard a Sermon in a Publick Church I heard one Condemn three good sound Articles of yours Soon after I wrote a Latin Letter to prove by the Canons of your Church he ought to be Excommunicated for that sermon Dr. Crisp Mr. Toun c. Were yours not ours One came to Wells to be ordain'd the Examiner put him this sentence Apostoli Loquebantur Magnalia Dei He began Apostoli O ye Apostles Loquebantur look about you a Great Man sitting by said Magnalia Manfully spoken Dei I would not be mistaken I believe the Church of England had never so many Learned Men in it as of late Years And therefore I ever thought it an unworthy disingenious thing in the Author of the Contempt of the Clergy written about Twenty Seven Year since to run back Fifty or an Hundred Year before to find dirt to throw in his Mothes Face His Stories of Poverty and Ignorance are not sufficiently qualified Neither would I be thought to Condemn them who take wise private Men and make them Preachers I am of Bishop Crofts Opinion Naked Truth Many such may be useful I plead for wise Men whether Schollars or No. But if this Book fall into the hands of any Papist He may say You see what you are come to since you left us Fiat Lux Written in the Year Sixty on the Return of King Charles hath sought to improve these things against us more then any of that Tribe I ever read Is it not a Sceptical Atheistical Book at the Bottom like sure Footing in Christianity He always distinguisheth the Protestant and Presbyterian and yet says our Reformers Luther Calvin and the rest disown'd Episcopacy but Queen Elizabeth saw a necessity to reassume it A Brave Historian Not to say much of your Disputes when Dominicans and Franciscans burnt one another Jamenuists are accounted Hereticks and been destroyed as such A Million of Men in Italy have lately run after Molinus that Half Quaker And now a Sect of Pietist swarm in Germany What Wars are between you and the Greek Churches What Notions of ours are so Monstrous as Transubstantiation Pardon me I call that Doctrine Monstrous for let me ask you 1. Did Christ take and eat his own Body It was well said of him in the Oxford Disputation it is time ill spent to dispute with them that can swallow such Contradictions This is like the Spanish Story of the Servant that when his Head was cut off took him up in his Teeth and buried it 2. Did the Ancient Christians who burnt the Bread left after Consecration think they burnt Christs Body 3. Did ever the Heathen Julian in his Epistles or any other twit the Christians with making a God of a Wafer and Eating him when all was done Sure No then no such thing was then talkt of and if not then it is too late to tell us so now For taking away the Cup and Mutilating the Sacrament if Transubstantiation were true yet your Story of the Blood being by Concomitancy in the Body is not sufficient will not do For in the Sacrament we commemorate Christ not living but dying his Blood not running in his Reins but separate from them This Cup is my Blood shed this consideration made most of the Trent Conventicle Pardon the Expression for so Durankin hath largely proved it to be tho he dyed in your Communion almost Mad when urg'd by a Friar They flung their Seats c. Father Pauls Hist Can the same Body and Blood move and not move be eaten and not eaten at the same time I cannot Condemn Mr. Johnson and others that say These be Contradictions and Contradictoria non cadunt sub divina potentia Tho I would take heed how I express my self hear Remembring what a Heathen Cicero said in one of his Orations Pauca timide de Deo Loquimur Ye are the Body of Christ faith Paul In my apprehension you may
some of them think it a disgrace to come after Weavers Taylors who made the Pulpits stink of them long agoe It is easy for Men to write Polemical or Practical Books and run to this Author and that Author and make Collections here and there Then take down Pool then some Critick Leigh or any other then Books of the Subjects they Write about When one would think for Men of reading sense and years Their Heads should be their Libraries c. But I must not approaching too near any thing that looks like boasting lest my Friends in the Countrey should think I have been so long in London that I am trouble with the London disease Where Men are charged high 〈◊〉 what is said openly by almost all Eaquire all is denied For lying it is worse then bad The private hearers here are no more judicious then in obscure Corners abroad Every Quack in Physick or Divinity or other thing if he runs to London finâ— it as fit a Receptacle for him as any place whatever To see some Mâ—â— have some of the greatest Congregations in the City whom all know are fit to be sent to School yet these be Censurers of their Brethren and Talkers forsooth of able Men and rousing Men What I pray is that Men of good Lungs that make disfigur'd faces and speak to God as if talking with their Fellows c. To the great grief of the Learned Men that hear them or converse with them And yet these shall Condemn Tradesmen Preaching too I am also told by this work I shall lose many Fâ—iends in the City I Answer It is a great Question whether I have many Friends here to lose I have had many in the place from whence I came and may again have more elsewhere I value Friends Non numero sed pondere My few here may be better then some Mens Many One old true Protestant is worth Ten Innovators Some object They like not this way of writing all should be considered by Arguments from Scripture I answer 1. You like not this way nor the other neither when against your darling corrupt Notions 2. Many wise Men like this way well if you do not an historical Account of Men and their Notions is used by all Is Mr. Lob's Book to be dispised about the jugling Tricks of Arminians and Socinians because he confutes not by Scripture their Doctrine he mentions 3. Must Men run all the same way This is done so well already that much acnnot be added done by a curious Hand 4. Yet I have insistâ—â— upon the chief things from Scripture Look again Many Books said to be New Books have little new but the Title old stale Arguments are mentioned without end I shall not trouble you with an Account what clapt a Supersedeous upon my not appearing sooner only acquaint you that this was ready for the Press almost three Months past For the Controversy now on foot so far as it relates to Matters of Fact I make my self no Judge I have proposed a fair way as the Digladiators both own to bring the Matter to a fair Issue To appoint a convenient Time and Place to debate these Matters agreeing upon Articles before hand to manage all That a Moderator be chosen who shall have Power to appoint to both their time of speaking and to silence hard Words so may we know these Matters of Fact asserted by some denied by others Now we must only enquire when the last Paper will be answered and so might this Controversy take no more Air. One replied This might have been done but that the first Aggressor appearing in Print must be so met with which is true for once But is the Advice now too late I beseech them to think of it I Pray my Reader to consider if there were so many Flaws in that one and but one Sermon I heard from the Reverend Linen-Draper how reasonable it is to think many more are in other wild Discourses of his where he makes not so great a Preparation expecting not such an Auditory yet see the Misery of uncatechised Heads This was applauded by the rude illiterate Mob some of which have the Impudence to ask us What think you we cannot judge of a Minister and his Ability No no more then of a Physician or a Lawyer Such may be a Quack an Emperick as far as you or I know We therefore choose such as are approved of by Men of the same Employ so should we by Ministers of known worth If you must choose your Pastor I hope you must not ordain him they that do it must look well to it That they lay Hands suddenly an no Man and therefore they are judge of their Abilities not you to say We have chosen him and will have him I once lived with a conceited Country Farmer who would tell me If he were in my place he would make the People quale and that he knew one who broke a piece of the Board on which he leaned in his Pulpit O Sirs What do you mean I would often tell him that was a Preacher for him but a Stage-player for me In a place where once I lived was a Man much followed he could Expound the hardest places of Scripture on a suddain One put him that place The Children of Israel shall be many days without a King and without a Priest and without an Ephod and without a Terephim He began without Civil or Ecclesiastical Government as for Ephods and Teraphims Weight and Measures I shall not say much of them He once as is said patching up a Sermon out of Dr. Featly and Dr. Dun their Works one being asked how he liked it said It was featly done A preaching Mealman once told me You must have Ten Shillings a Day when we sometimes have but Twelve Pence To whom I replied This is just as if a Quack in Physick should thus discourse with a Physician And said I Old H. How could'st thou in conscience take the Shilling you should have returned two Groats again Bless me thought I when I heard our Reverend Linen-Draper If this be Gospel I never heard the Gospel preached till now and hope I never shall hear such Gospel more If any ask Why confute I not more what he said because not worth it Must I prove Christ to be a Law-giver c. Or prove Christ gave Commands c. He and Elijah the Barber-Prophet desire it that they may be taken notice of These cry Peace Peace where there is no Peace and sew Cushions under Mens Elbows If Dr. Crisp had been by David he would have informed him better and we had had wonderful Psalms no doubt for David was not well acquainted with the Covenant of Grace c. Luther Thunders against the Antinomians so called in his days in his Table-Talk and yet some have the confidence to tell us Luther was one himself The Man of Sin is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Law a Downright Antinomian Jude describes
many others against kneeling I affirm your Mr. Long of Exon in his first Book against Mr. Baxter written about 16 Years since says more than them all by affirming that kneeling and taking up the Old Form of Words The Body of our Lord Jesus Christ Preserve thy Body and Soul not used in King Edwards days was to favour them that owned the Real Presence and to quiet them that believe Transubstantiation Oh horrible Who shall countenance such Idolaters as these which your Church calls so Who in this Adoration are as very Idolaters as the Laplanders who Worship a Red Cloth Here Sir I beg your Pardon I am gon I confess too far into this particular but more of this hereafter if occasion be It was denyed at the Savoy Conference between the Episcopalians and Presbyterians that Ministers had liberty in their Pulpits to use their Gifts in Prayer And the design of Laud before and many others since was we are sure by the Liturgy to hinder Ministerial Gifts this way It is well Experience is thought by you worthy of consideration in this place I pray Sir when saw you any one Person Minister or Hearer shed one Tear or Sigh at the Common-Prayer No. The Liturgy as well as another thing doth not bite I remember not in Plymouth Oxon or elsewhere I saw one No where this comes there is no Bochim I speak not of your Alms-House-People or such who know not a Prayer from a Chapter nor of one or two Ministers or great Men who may be said thus to have done tho I know none One would think some Men should not talk of Schism thus without end Have you such plain positive word for or against some sort of Conventicles or some Publick Worship If your vain Repetitions may be justified by the 136 Psalm remember then may the Tautologies of some Dissenters you so much talk of be justified the same way which I will not grant you have my suffrage in blaming them I know few such Thus the Quakers also who shall plead 136 Psalm as well as you for their vain Repetitions In extraordinary Cases such Modes of Praying or Praising may be justified that cannot be brought into common Practise â—esides what words God puts into our Mouths must not be questioned Because Scripture says and you read openly He that pisseth against the wall may you therefore say in your service-Service-book any thing of S against the wall Feasts and Fasts are things required by the Law of Nature antecedent to Scripture Revelation Heathens used them Who in this Controversie called these Symbolical till a late intolerable Scribler None questioneth but the Magistrate had power to appoint the 5th of November upon reasons from Scripture tho I think your Instance proves it not That they did it of themselves without direction from God in the Feast of Purim Christ being present at the Feast of Dedication where he at first refused to go to Preach to the People no more proves his owning that Imposition than a Nonconformist Preaching on Christmas-day to keep Men from Debauchery or cautioning them against it will prove his owning the Observation of that Day or Christ's being then Born which your Joseph Mead learnedly proves was not that Day nor at that time of the Year You your selves I doubt not would take occasion to Preach on such a day which you approve not of Here they were gathered to whom Christ was sent yet I take this Instance to be nothing to our purpose Who censures your Church for observing the 30th of January as a day of Fasting or the 29th of May as a day of Thanksgiving Yet that lies fair for an Objection of weight Where do we read of Anniversary Fasts of Divine Appointment A Fast seems to be appointed pro te Nata Whether all that is said by some of the Jews Baptising of Prosylites be true I will not say if true I have ever been of Opinion they sinn'd and it was an Abomination They were forbid to add as well as diminish Good Sir speak plainly might they have appointed Circumcision if God had not done it That Christ appointed Baptism from this Practise of theirs sounds hard with me and can no more be prov'd than that Christ appointed Bread and Wine in the Lord's Supper from the Corybantes or such as they What I said before I stick to we can no more know the mind of God by Old Jewish Customs than now by Popish ones To say you make not the Cross Essential to Baptism is to confess or say that you not Christ appointed that additional Sign we know your Consciences tell you the Ancients Baptized without it I think it not proper to direct to Books or send any else I might Parkers Learned Folio against that worst of Ceremonies Custom cannot make your Phantastical Dresses decent else the Popish Trinklets are as justifiable as yours They might plead it is the Custom of their Country that is decent in one place that is not in another c. But I say Pauls indecency could be decency no where for this was your bottom what was done without his decency and order was every where and at all times ordinarily indecent and disorderly I have proved sufficiently your Surplice c. not so It is not hard to call that phantastical foolish or vain now that the wise God once for great reasons appointed Would not such a Dress as Aarons now be odious a Bell c. Then there can be no phantastical Worship in the World What a ridiculous thing had Circumcision been had not the Institution had a Divine Stamp upon it Kings will not have Subjects Images on their Coin but their own small pieces as well as great I should not have believ'd the clos'd to be yours were I not sure it was your own Hand Vestments are necessary in Genere therefore a Surplice in Specie may be used say you My Argument was that Sacred Vestments are not necessary in Genere all such were Nailed at Christ's Cross therefore are not to be determin'd in Specie Your Surplice is no civil Dress else your Argument was irrifragable no it is a Sacrum pallium It is accounted a piece of Prophanness to use it Extra â—acra It is handled with Reverence Why they call it Super-pellicium I have spent time to consider is it from Pellex God keep us from tearing Christ's body in pieces say you Turpe est Doctori and from tearing the Body Politick too say I. Your Paper and mine call for a Close so do my Circumstances Young Men are waiting my motions whilst now with me in the Room I writing this Reply Currente Calamo I think it not convenient yet to offer my greatest Arguments against some things till I see further Necessity I now urge no places of Scripture for my Opinions this may be done in time only answer yours If I have given any unpleasing words be pleas'd to be so kind to look on them as non Scripta I thank
Fox also called many Women on his Spirit of Discerning Witche s and Sorceresses of which no proof could be found for such things was he beaten by many in the Streets No wonder Having cautioned you against this Book I proceed concerning VVilliam Pen that he was a false Prophet hath been proved and more proof we have of his not being Inspired and Infallible that he shufled in the last Persecution is well known A Quaker who valued him told me that when a Constable came to him in the Meeting to lay hold on him and said I doubt Sir you have been the Speaker which was true Mr. Pen pointed to one afar of who had also spoken That is he Whilst the Constable went to him Mr. Pen ran away out at a Back Door This Quaker said He could hardly believe his own Ears or Eyes and could not Sleep quietly several Nights after that such a pretious Speaker as Friend William was would so speak and do Contrary Doctrins have been delivered from one and the same Infallible Spirit In one Book against the Conformist he says Tell the Church c. The Church was not to be Judge of matters of Conscience In another Book for his own Courts against the Separate Quakers he says It was For the late Liberty granted them by Authority it is now declared Scripture is an exact Rule of Faith and Obedience And now the external Form of an Oath with us is abated them they swallow down such Words in the Presence of God c. which have from the Spirit been denyed to be lawful especially about Meum and Tuum I cannot believe the story Mr. Pen tells of his Father that he should say to him on his Death Bed Son if you continue in your plain simple way of Living you will put an end to all Preachers to the end of the World Is it likely so brave and worthy a Gentleman as his Father was should thus express himself for my part I cannot believe on Mr. Pen 's Testimony however if it be true I shall only say this The Father was such a Prophet as is the Son I now leave him and go to one of their greatest Men tho least censured by us Robert Barclay the Scotish-man his Theol. vere Christ Apol. in this Book is false History unfound Divinity course Latine In his Preface to King Charles II. he thus says of the Quakers Non in Angulos aut obscura loca irrepentes aut semet abscondentes sicut omnes alii professores Dissentientes fecerunt In nullis privati Conventiculis aut Secretis locis c. That they bore their Testimony always openly and none but they that by this were they known to be the People of God c. The last time I here appeared a Bristol Friend was brought forth to Testifie against me before all the People That Bristol Friends never left their Publick Meetings When I asked him in the Presence of God whether he was not one of them 〈◊〉 leâ—â— the Meeting a long time The Man was in great distress between Credit and Conscience at last confest he had left it Months together And slunk away out of this place that when I turn'd from the People to speak to him again he was gon Barclay tells that King That the Quakers were true to him in his Adversities and he did appeal to the King's Conscience concerning their Innocency Now if King Charles thought them so he should appeal to his Ignorance not Conscience For we here all know Fox and others call'd often on Oliver Cromwel to strengthen his Forces against the Kings Return And in the name of the Lord justified what was done to the Family and the Malignants and said C. Love was acted by a bad Spirit to seek to bring him in And revil'd the Presbyterians as Apostates for attempting it Now Oh how faithful they were always to him and how Generations to come would tell what great things God had done for him In the Book he says of all Persecutions Proveniunt a Spiritu Cain et verirati contraria Well then in Pensylvania Cain would have slain G. Keith their Brother Abel Tho this Barclay be accounted by some among us better than others among them it may be a mistake He calls our Praying and Preaching abominable Idolatry He was indeed Subtit in making that Book in declining some greater Controversies between us and them and insisting on the Fall Justification by Works Perfection and other things where Popish Socinians and other Authors had stockt him with Arguments Some perhaps may wonder I have said nothing all this while of George Whitehead The true reason is I take him to be such a Fool that he is not worth Observation I heard him once Expound in Bristol Meeting Solomon's Fool not only to be a Holy but Sinless man too as I have Printed I hope others are convinced so now that have read his late Antidote to that prodigious piece of Sense called The Snake in the Grass To all the many Charges that Author brings out of their Peters how they had flattered Oliver Cromwel contrary to what they had said to King Charles and all in the name of the Lord. He only says in short This Charge is foul and false How false and not attempt to disprove one of his Evidences No doubt he knew all to be true Again he tells us how others applyed themselves to Oliver Did they say I do it in the name of the Lord pretending to a Spirit of Infallibility and Inspiration No He says also The Act of Indemnity forbids mentioning those things True by way of Reviling but not in a way of Disputation Was not that Act in Force when Pen and others twitted the Dissenters with Garments roll'd in Blood I therefore concern not my self about so weak an Adversary and declare I never will For that Quaker who Prophesied London should be Burnt within two Days when it was so it is enough to prove him not a Prophet sent of God seeing in the midst of the Flames he so often Propesied to the People The Fire should end here and then there where he would stop and the Fire should proceed no further but the Fire raged still Well it is sufficient for me to know Friends never believed their own Prophets nor regarded them therefore I pray them excuse us that we in this thing follow their Example What follows from all that I have said Historically after another hath spoken Doctrinally 1. That these Men were not true Prophets nor sent by the God of truth Are there any here so weak that I need say to them Then were they false Prophets and sent by the Devil the Father of Lyes 2. That great was their madness that tho so vile boasted of Perfection George Fox said he was Equal with God as perfect as Christ c. 3. That they were miserably deluded who almost Adored such Men Glory be to thee George Fox Holy One I close all with a great and